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Semadar Goldstein is an elementary and junior high school teacher of Tanach and EFL (English as a foreign language) in Dugma Boys’ School and Evelina de Rothschild in Jerusalem. Prior to her aliyah, she taught Tanach in the US at the Yeshiva of Flatbush Middle Division and in Hillel Torah Day School in Chicago. She holds a BA from Stern College and an MA in Jewish Education from Azrieli Graduate School of Yeshiva University.

Project Description

This project explores the concepts and advantages of incorporating a Multiple Intelligence curriculum in a Jewish junior high school. The author presents the successful implementation of Multiple Intelligence curricula in the US, which incorporates relevant subject matter and character development, in a variety of learning styles. The author then suggests methods of implementation for a Jewish curriculum.

Abstract

People learn in different ways. One person is linguistically strong while another excels in

interpersonal or visual-spatial skills. Howard Gardner analyzes the different learning

styles people have and labels them Multiple Intelligences (MI). The Multiple

Intelligences are linguistic, logical-mathematical, visual-spatial, bodily–kinesthetic,

musical, interpersonal, intrapersonal, and natural. Gardner encourages teachers to relate

information in many different styles in order to access all students in the classroom.

Last year for the ATID project, the author adapted these creative teaching methods to the

Bible classroom. In continued research, the author discovered that Multiple Intelligence

Schools have developed Howard Gardner’s theories into an entire school curriculum, not

just individual lesson plans. Gardner’s goals are to create a relevant learning environment

for children. This means that students can gain skills and develop character in ways that

will positively influence them. Gardner outlines the following elements for a MI based

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school curriculum. All of the elements are adapted to a Judaic Studies curriculum in the

project and briefly explained below. They are:

Character Development:

Without character development, Gardner claims that we have missed the point in

education. One must educate students to be contributing members of society. This

means educating beyond the classroom, beyond the text and the test. Behaving

morally and understanding and implementing Jewish values are far more important

lessons than knowing another chapter in Tanach.

Education for Understanding (Applied Knowledge):

For knowledge to be gained, students must successfully apply it in new situations.

Gardner calls this education for understanding. He writes how infrequently education

for understanding occurs in elementary, high school and college graduates.

An Interdisciplinary Curriculum:

Teaching thematically encourages education for understanding. A current school

curriculum consists of individual, unrelated classes. If all subjects overlap one theme,

knowledge is more easily absorbed, longer retained, constantly tested and applied, and

allows a student to question, explore and challenge information more fully. MI

schools usually conduct three thematic units per year.

Student Projects and Evaluations:

Far more exhaustive than tests, research projects allow students to explore subjects at

their own pace, and present their findings in ways they enjoy that best express their

intelligences. At the end of each theme-based unit of instruction, students present

projects. Teachers guide, stimulate and provide encouragement to students, in addition

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to offering a variety of presentation methods based on the various intelligences. At the

end of each project, students evaluate their work through written and audio-visual

aids.

Mentors and Apprenticeships:

Students are able to choose from a variety of subjects that interest them and actually work

with a specialist in the field at school. Projects are created under the guidance of the

specialist, questions are answered, goals set and accomplished. Different options are

available each semester, or the student may choose to continue in the same field.

Another effective method of apprenticeship training is sending students to work with

professionals. This has proven to be highly beneficial for both parent and child. Gardner

believes that apprenticeship training should cover three different intelligences – one in

the arts, one in academia, and one in dance or sports.

Motivated Learning:

The above factors stimulate the natural desire of a child to learn. A relevant, exciting

curriculum, as well as teachers who focus on utilizing all intelligences in the classroom

will produce more highly and naturally motivated students.

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The author adapted the book of Exodus to a Jewish Studies MI curriculum. Following

the thematic learning system, the book is divided into three sections or themes; Ancient

Egypt, Wanderings in the Desert and the Building of the Tabernacle. The project focuses

on Section I, Ancient Egypt. A sample weekly schedule is included in the project. An

interdisciplinary Judaic studies curriculum would cover the following topics in relation to

Ancient Egypt: Bible, Navi, Mishna, Talmud, Jewish Law, Jewish history and Hebrew

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language. In addition to learning the first few chapters of Exodus chronologically,

students focus on themes that overlap all subjects, including those belonging to “general

studies” (math, science, geography, social studies, drama, art and music). Students are not

only studying text but also creating a miniature Ancient Egypt in their classrooms. All

themes are taught using MI intelligences, with students breaking up into groups and

creating projects on material they have learned. Upon completion, students present their

findings to the class.

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Three separate student projects are conducted each year, in collaboration with the themes

studied in an interdisciplinary curriculum. In order to connect the project to a MI

curriculum, the author combined occupation and projects. The student chooses an

occupation of interest mentioned or referred to in the Bible. Then, he must explore it

using other Biblical references and commentaries, include world knowledge, explain the

occupation’s relevance to Ancient Egyptian times, and compare it to its modern day

equivalent, if one exists. Most importantly, to enhance character development, the student

must make a creative contribution to the profession after having evaluated the

profession’s requirements and services provided. If available, students go to work with

someone in the field. Students are also expected to prepare related projects at home from

a suggested list of MI presentations. Teachers give no grades, but thorough evaluations

are conducted. As a sample, the author researched the occupation of midwifery. Her

findings are included in the project.

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The author created these three unique classes for a MI curriculum. Ideas were based on

Gardner’s criterion that the courses overlap the interdisciplinary theme, are easily adapted

to student created projects, and require applied knowledge. The Mitzvah Hunt is where

students search the text, evaluating which mitzvoth are mentioned in their theme and

why. This also gives the student Jewish global knowledge of the mitzvah and its context.

Biblical leaders are researched in an effort to study their outstanding character traits and

incorporate them in the students’ lives. Biblical Linguistics is a course intended to

increase sensitivity and locations of word subtleties in the Bible.

In the project, advantages and disadvantages of adapting Gardner’s work are outlined.

Some major advantages increased class participation, a reduction of disciplinary

problems, inclusion of all student skills in the classroom, relevant and exciting

coursework, character improvement, vocational training, and retained knowledge.

Tremendous workload for teachers, staff resistance to implementing a new curriculum,

and less coverage are a few examples of why parents and educators would not welcome

MI in their schools. Plus, all the ideas suggested in this paper have not yet been put to

practice. The author hopes to implement as many of these innovative ideas as possible,

but recognizes that community staff effort is required. The author firmly believes in the

educational and pedagogical rewards in implementing MI for both teacher and student.

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TABLE OF CONTENTS TABLE OF CONTENTS

INTRODUCTION: MULTIPLE INTELLIGENCES 8

PART I: MI SCHOOLS AND THE GOALS OF EDUCATION 10

CHARACTER DEVELOPMENT 11 EDUCATION FOR UNDERSTANDING 15 INTERDISCIPLINARY CURRICULUM 16 STUDENT PROJECTS 17 STUDENT AND TEACHER EVALUATIONS 18 Reflective Evaluation 23 APPRENTICESHIPS AND SPECIALISTS 25 Benefits of Working with A Specialist 26 Benefits of Going to Work with a Specialist 26 FIELD TRIPS 28 MI PHILOSOPHY 28 MOTIVATED LEARNING 29

PART II: CREATING A MI JEWISH SCHOOL CURRICULUM 31

WEEKLY SCHEDULE OF A MI JEWISH SCHOOL ON 31 THE BOOK OF EXODUS 31 PERSONAL ADDITIONS TO A JEWISH MI CURRICULUM 33 MITZVAH HUNT 34 BIBLICAL / HISTORICAL LEADERS AND FIGURES 35 ANALYZING BIBLICAL LINGUISTICS 36 Sample Mitzvah Hunt Completed 37 OCCUPATIONS IN RESEARCH PROJECTS 44 MIDWIFERY 47 Midwifery Skills Mentioned in the Bible: 48 Where Else in Jewish Literature Are Midwives Mentioned? 50 Where Else In The Bible Are Birthing Stools Mentioned? 52 Global Knowledge on Ancient Midwives: 54 Modern Midwifery Skills 57 Personal Contribution to the Midwifery Profession 58 MI PROJECTS ON ANCIENT EGYPT 60 INTEGRATED MIDRASH AND TALMUD 62 DISADVANTAGES OF USING A MI CURRICULUM: 65 SUMMARY OF EDUCATIONAL SOLUTIONS PROVIDED BY A MI CURRICULUM 67 INTERVIEW WITH PRINCIPAL OF A MI JEWISH DAY SCHOOL 71 CONCLUSIONS 75

BIBLIOGRAPHY 76

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People absorb information differently. At an early age, children are encouraged to utilize

all their senses and disciplines to discover the world around them. As they grow older,

many of these skills take a back stage to basic reading, writing, and arithmetic. Yet think

of how many other skills one utilizes throughout the day – social skills, creating visual

diagrams, analysis, physical activity, and others. Depending on your profession, one will

hone in on one or more of what Howard Gardner calls Multiple Intelligences (henceforth

referred to as MI).

MI theory states that children learn through different intelligences, or skills. The

intelligences include linguistic, logical–mathematical, visual–spatial (artistic, good at

building models), bodily-kinesthetic (good at dance, sports, acting) musical, interpersonal

(social skills, funny, charming, friendly), intrapersonal (insightful, introspective), and

natural (skilled at classifying nature and environment).

Traditionally, educators focus on the two most popular intelligences, linguistic and

logical-mathematical. However, current educational trends demand that more attention

be paid to other skills students display both in and out of the classroom. For example,

emphasis on interpersonal skills, social interaction, is emphasized as the most important

in some schools. A mass of literature, teacher information and books explain how to

incorporate MI in the classroom.

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Teaching with MI means less frontal lecturing and more group work for students.

Students are given opportunities to use all the intelligences in all subjects. They learn the

strengths in which they excel as well as gain respect for peers who display talent in other,

often less popular, intelligences. Working with MI also includes veering from traditional

assessment, tests, and creating and presenting projects in the different disciplines.

I became interested in the subject as I discovered that little information exists for the

Jewish educator on applying these theories. In my ATID project last year, I created lesson

plans for teaching Judaic studies utilizing the intelligences. This meant more creative,

interactive lessons, with the teacher as a guided facilitator. Students built models of

Israel for Navi, composed songs about the jobs of the Levites for the book of Numbers,

and drew pictures of powerful moments in both Bible and Navi class. This was done

both in class and for homework.

The results were highly enthusiastic students (and teacher), increased class participation,

and more student-initiated activities. In addition, in receiving feedback from their next

year’s teacher, my students seemed to actually remember the material we had learned.

For further details, please see the project in its entirety in Biblical Interactive Learning

Centers1.

1 Ben-Zvi, Semadar, Biblical Interactive Learning Centers, A Study of MI Theory in the Tanach Classroom,

ATID Fellow, 1998-99, http://www.atidfellows.org.il

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After further research on Gardner’s theory, I discovered that teaching creatively is not

sufficient in fulfilling MI theory and the purpose of education. Schools have developed

Howard Gardner’s theories into an entire school curriculum. Gardner outlines essential

elements for a MI based school curriculum2. Six schools utilizing MI theory for five

years or more were evaluated for use of MI and its success. Certain factors were common

to all schools, though each boasted its own unique MI adaptation in its curriculum. The

common goals of education were:

Character Development

Education for Understanding (Applied Knowledge)

An Interdisciplinary Curriculum

Student Projects

Mentors and Apprenticeships

Motivated Learning

The rest of my paper is divided into two sections. The first section explains Gardner’s

elements for MI schools, and the second section applies those concepts to a Judaic studies

curriculum that I created for the book of Exodus.

2 Campbell, Linda and Campbell, Bruce, Multiple Intelligences and Student Achievement, Success Stories

from Six Schools, Association for Supervision and Curriculum Development, Alexandria, VA, 1999, p. xii.

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Without character development, Gardner claims that we have missed the point in

education. One must educate students to be contributing members of society. This

means educating beyond the classroom, beyond the text and the test. One must educate

to live. Gardner writes “…one may question whether the knowledge and skills attained

will prove of value to the students or to the society that has entrusted them to the

institution called school3.”

Giving students the opportunity to respectfully challenge themselves as individuals, as

well as their peers will increase moral awareness in our schools. “Who are we,…what

can we achieve alone and together…to learn about the human search to discover what is

truth,…beauty,…and goodness…without this,…we are, in fact, uncivilized4.”

Behaving morally and understanding and implementing Jewish values are far more

important lessons than knowing another chapter in Tanach. This is known in Jewish

schools as Derech Eretz, as well as advocating mitzvoth bein adam lachavero –

commandments between man and his friend. Many schools are vocal in stating Derech

Eretz Kadmah LaTorah (good manners come before Torah learning), but do little to

implement programs and values education. In secular schools, this is known as character

development. Various programs have been implemented to increase moral awareness in

schools, as there is a desperate need for improvement.

3 Gardner, Howard, The Unschooled Mind, How Children Think and How Schools Should Teach, Harper

Collins Publishers, Inc., New York, NY (1991), p. 137. 4 Scherer, Marge, The Understanding Pathway, An Interview with Howard Gardner, Association for

Supervision and Curriculum Development, November 1999, p. 16.

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Thomas Lickona, an internationally renowned developmental psychologist and educator,

researched moral development and value education. He brings us depressing news in his

book, Educating for Character, How Our Schools Can Teach Respect and Responsibility,

that moral decline is on the rise. Troubling youth trends such as violence and vandalism,

stealing, cheating, disrespect for authority, peer cruelty, bad language, sexual precocity

and abuse, increasing self-centeredness and declining civic responsibility, and finally,

self-destructive behavior, have all increased in American public schools5. Jewish Day

schools in the US and Israel are plagued with many, if not all, of these problems.

Violence in the Israeli School System has become so commonplace that many schools

have integrated a ‘violence policy’ for the expected fistfights and heavy cursing that

occur daily. MI schools therefore have a major focus of instilling the 4th and 5th “R’s”,

“respect and responsibility6,” in an effort to curb these devastating issues.

In my experience, I am dismayed by the existence and recurrence of such behaviors in

Jewish Day Schools at which I have taught in both America and Israel. If I could ask to

change one attribute about my students, it wouldn’t be that they magically understand

another chapter of the book we are studying. I would far prefer that they address their

classmates and me with more respect.

Finally, society is plagued with difficult problems that require complex solutions. I was

never asked in my years of schooling “what can you do to solve, help, increase or

decrease the rise of…." Children think of and have good ideas. Yet we rarely ask them.

5 Lickona, Thomas, Educating for Character, How Our Schools Can Teach Respect and Responsibility,

Bantam Books, NY, NY 1991, pp. 13-18.

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We are too busy stuffing them with calculus theories and history lessons. Learning must

be approached with a hands-on, applicable touch. Math can be taught in terms of

distributing food amount to solve world hunger issues or other environmental and

progressive issues. History can be expressed as a tool to prevent other world crises,

instead of demanding that students memorize useless timelines and hundreds of difficult

names and titles. These ideas are easily applicable to learning Judaic subjects. For

example, what benefit is it to recite quotes from the book of Samuel if one cannot inspire

prayer like Channa’s or examine one’s own actions as King David’s? Jewish history and

culture exist to model behavior, not solely for the purpose of memorization or analysis.

Lickona provides many methods of teaching character education within a classroom

framework to combat the trends listed above. He claims that to begin creating a positive

moral culture in a school, six elements must be included. They are:

(1) Moral and academic leadership from the principal. (2) Schoolwide discipline that models, promotes and upholds the school’s values in all

school environments. (3) A schoolwide sense of community. (4) Student government that involves students in democratic self-government and fosters the

feeling ‘This is our school, and we’re responsible for making if the best school it can be.’ (5) A moral atmosphere of mutual respect, fairness, and cooperation that pervades all

relationships – those among the adults in the school as well as those between adults and students.

(6) Elevating the importance of morality by spending school time on moral concerns7.

Other character education programs are what Jewish schools often call “chessed

programs.” Many Jewish schools require students to participate in weekly “chessed

programs.” The students often choose from a variety of volunteering opportunities such

as visiting old age homes, hospitals, or working with handicapped or disabled children.

6 Ibid. 7 Ibid, p. 325.

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Eli Kohn, former Head of Jewish Studies in the Herzliya School of Cape Town, South

Africa, also developed similar such programs for “non-academic 9th and 10th graders.”

Each student would have an ‘adopted’ grandparent in a nearby old age home with whom

they would visit weekly. The students also had an option of working with handicapped

children in the neighborhood. Kids who loved animals were sent to do voluntary animal

work at the RSPCA, as connected to their classes in Tzaar Baalei Chaim (causing pain to

animals)8. Kohn claims that the experience was a positive one for all participants

involved. When children are allowed into the ‘adult world,’ where real life happens and

real people care, they too will internalize those qualities. Chessed programs have proven

beneficial to many Jewish schools and should be implemented at all grades for all

students to promote character development.

MI schools execute character education with themes studied in school. For example, the

Skyview School in Washington conducts a “Breakout Project” with their 9th graders.

This requires each student to create a program that benefits the community, based on his

MI strength. To prepare for the project, students volunteer in hospitals, nursing homes,

and special schools. Through volunteering and active research, students assess needs in

the community and create projects that improve the quality of life. Examples of their

final products include video production of publicizing community and local

environmental causes, writing computer programs, fund raising, and establishing

rehabilitation products. Teachers evaluate their work at the end of the year, but the

8 Kohn, Eli, Lookstein Center, Lookjed Digest II:16, February 23, 2000.

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significant contribution to the community is the most empowering for student and school

staff9.

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In addition to character development, Gardner notes that to increase knowledge, it must

be applied to new situations. He calls this “education for understanding.” He writes in

The Unschooled Mind, How Children Think and How Schools Should Teach, how

infrequently “education for understanding” occurs in elementary, high school and college

graduates. Lack of applied knowledge is one of the greatest failures of American

education.

Perhaps most stunning is the case of physics. Researchers at Johns Hopkins, MIT and other well regarded universities have documented that students who receive honor grades in college level physics courses are frequently unable to solve basic problems and questions encountered in a form slightly different from that on which they have been formally instructed and tested10.

MIT College students made the same errors as seven-year-olds in a game that tested the

basic laws of physics. These same students, some of them honors’ students, were able to

repeat important physics laws, such as Newton’s laws of motion or vector summation.

But when faced with applied knowledge, they failed to make the connection11. Gardner

claims that similar results were shown for all subjects12. New or old knowledge must be

applied.

9 Campbell and Campbell, (1999) p. 48. 10 Gardner (1991), p. 4. 11 Ibid., p. 153. 12 Ibid., p. 4.

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Gardner claims that teaching thematically is an improved method of pedagogy that

encourages education for understanding. A current school curriculum consists of

individual, unrelated classes. In Language Arts, students learn stories written by famous

authors of one period or another. In science, students examine the solar system. In math,

students study algebra. In history, the American Civil War. Each subject is approached

as a separate entity.

MI Theory states that combining the subjects into one theme is more beneficial for the

student, as he/she is able to immerse himself in the subject matter. Questions overlap,

and the student is able to fully explore a topic. This is called an interdisciplinary

curriculum. For example, assume a class is studying the solar system. In history, students

explore the history of the knowledge of the solar system. When did people start

discovering the secrets of the solar system*? What did they know and when*? Who

were the people that contributed to its discoveries*? In Language Arts, students can read

stories of solar system exploration, science fiction, and write their own creative

stories*13. In math, students calculate the distance from the earth, from other planets,

climate differences, or the billions of dollars invested in space research.

13 * Compare to Biblical /Historical Jewish knowledge. These questions can be applied to any Jewish

Studies topic.

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More complete knowledge leads to greater understanding of subject.

Knowledge is better retained.

New and old knowledge is constantly tested and applied.

Holistic learning approach lends itself to complete absorption, creating a

better environment for higher order thinking skills (HOTS).

Deeper exposure to content provides greater challenges to the student.

A major concern by teachers is the amount of material they will cover. Alas, students

will study less material in an interdisciplinary curriculum. The downside of covering

from “Cleopatra to Clinton14” by the end of the school year is that the students generally

don’t remember much about Cleopatra by the end of the term.

“What’s the point of knowing lots of disconnected facts…? Other than winning the jackpot on jeopardy, I don’t see the point. Moreover, with encyclopedias and Palm Pilots, all factual information can be ready at our fingertips…. The power of a curriculum [is to] delve deeply within consequential events, to begin to comprehend the reasons for these events, the processes that were involved, and the lessons that can be learned and applied in other periods15…I’m afraid that many people who should know better mindlessly embrace coverage rather than uncovering16.”

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To enhance an interdisciplinary curriculum, MI Schools promote student projects as an

important learning opportunity for their students. Far more exhaustive than tests,

research projects allow students to explore subjects at their own pace, and present their

14 Gardner, Howard, The Disciplined Mind, What All Students Should Understand, Simon and Schuster,

New York, NY, 1999, p. 125. 15 Bolded writing is added. 16 Scherer, p. 13.

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findings in ways they enjoy that best express their intelligences17. The Key Learning

Community, a K-8 elementary school in Indianapolis, IN, conducts three such student

projects a year, in connection with the three themes in their annual curriculum. At the

end of each theme-based unit of instruction, students present their projects. Teachers

guide students in research, stimulate and provide encouragement, and offer a variety of

presentation methods based on the various intelligences18. Students find this helpful

because they gain information on various facets of the theme through each of their

classmate’s work. Student projects are demanding, but feedback from students has been

positive. They are proud of their accomplishments and enjoy presenting their work to

their peers19.

Another MI school in Edinboro, PA states that both students and teachers look forward to

presentation day. More rewarding than the presented projects was the mutual enthusiasm

from students. One even asked another for a copy of another’s project. Impressed, teacher

Marian Beckman, Ed.D., writes, “what better affirmation of learning than to have a

fellow classmate admire the work and want to share in it20?”

SSTTUUDDEENNTT AANNDD TTEEAACCHHEERR EEVVAALLUUAATTIIOONNSS

Student evaluations are of equal importance to student projects. Evaluation has two

elements, evaluation and documentation, according to Samuel Meisels, Professor of

17 Gardner (1991), p. 216. 18 http://www.ips.k12.in.us/mskey/projects/Projectshome.html 19 Campbell and Campbell, (1999) p. 57. 20 Ibid.

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Education at University of Ann Arbor, MI21. Evaluation shows how closely something

resembles a standard, whether objective or subjective. Documentation is the record

collected of what is learned. Documentation can be in written, charted, graphed,

interviewed, or audio and videotaped. “How the document is obtained is nearly as

important as what is documented,” claims Meisels22. Key Learning Community students

are guided with self-evaluation sheets, which they submit with their projects.

Just as MI focuses on different intelligences, so too, evaluations focus on the

development of those intelligences. A single digit grade, the most popular educational

grading system, does little to reflect a child’s various skills and abilities23. These are

considered assessments without documentation. A teacher can easily pull out a grade

book and point to test scores. But the grade fails to reflect what the child learned, and

how he learned it, which is far more valuable information.

“Assessments without documentation are blind. But documentation without context also does not illuminate student performance and can be misleading. Lack of specificity and absence of explanation and illustration are among the greatest limitations of norm referenced, group administered…tests24.”

Meisels therefore produced the Work Sampling System; a performance assessment based

on teachers’ observations of students’ interaction in the classroom. The Work Sampling

System includes developmental guidelines and checklists, portfolios, and summary

reports25. With these tools in hand, “teachers learn how to observe, document, and

evaluate student performance during actual classroom lessons…systematically

21 Meisels, Samuel, Using Work Sampling in Authentic Assessments, Educational Leadership, ASCD,

December, 1996, Vol. 54, No. 4, http://www.ascd.org/pubs/el/dec96/meisels.html, p. 2. 22 Ibid. 23 Ibid. 24 Ibid.

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assess[ing] student progress in seven curricular areas: personal and social development,

language and literacy, mathematical thinking, scientific thinking, social studies, the arts,

and physical development26.”

In the Key Learning Community, not only do students present their projects to the class,

but also each student presentation is videotaped to allow for further self-reflection and

evaluation. Each student receives his own ‘video portfolio’ of the projects he presented.

The student has time to watch himself, evaluate his strengths and weaknesses, and

prepare himself better for his upcoming presentation27. In my teaching experience, I

cannot think of one student who wouldn’t love to watch himself on video doing anything,

let alone presenting something valuable. This focuses on increasing self-esteem and

enriches the natural desire of a student to learn.

Evaluation is also essential to the learning process because of the importance of trial and

error. “Students continually try out ideas and practices for themselves and see where

they work and where they prove inadequate,” Gardner claims in an interview with an

educational magazine28. Thus, self – evaluations are a valuable tool for development and

growth in MI schools.

25 Ibid. 26 Meisels (1996), p. 1. 27 Gardner (1991), p.216. 28 Scherer, p. 13.

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Below is a sample evaluation sheet from the Key Learning Community for a Junior High

Level student (grades 6-8).

PPRROOJJEECCTT SSAAMMPPLLEE EEVVAALLUUAATTIIOONN SSHHEEEETT29:: 29 Work (Intermediate level)

Name_________________________ Theme________________________ Date__________________________

Check off the line beside finished work. Project title____________________ __ I kept a log- wrote at least once a week about work progress on my project. __ I taped my project. __ I shared the information I learned by presenting my project in front of my class. __ I included visual aids while presenting information to class. __ The visuals were neat and attractive. __ I wrote a report in ink, on #5 paper about my project. Date when all work was completed.____________________

Reflectively evaluate your work here. Check one line only. __ I am satisfied with the work I did on this project. __ I am pleased with the work I did on this project. __ I am very pleased with the work I did on this project.

29 http://www.ips.k12.in.us/mskey/projects/Proj.Reflection.html

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Check one line of the following. These questions help a child in evaluating his character and how to relate that knowledge to his community. __ I have a clear understanding of the theme and how it relates to the world and my work at school. __ I have an understanding of the theme and how it relates to the world and my work at school. __ I am almost sure of what the theme means and how it relates to the world and my work at school. What would you do now to improve your project? Write that information here: Is this information that would improve another project? yes no How has doing this project changed you? Write the thing or things you learned while doing this project that will make doing another project easier.

REFLECTION ON PROJECT WORK (INTERMEDIATE LEVEL) Theme: _____________________ Name_______________________ Date________ Title of Project____________________________________ On a scale of 1-10 how would you rate your work on this project and why? On a scale of 1-10 how would you rate your presentation of this project and why? Where did you get the idea for this project? Why did you have to do this project? If you were to repeat this project, what would you change and why? How does your project tell about the theme or the meaning of the theme? How will you use this information in the future?30 30 In a Jewish MI school, the ‘theme’ would be Biblically or Judaically based.

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RREEFFLLEECCTTIIVVEE EEVVAALLUUAATTIIOONN

Directions: Write the meaning of reflection here: Write the meaning of evaluation here: Check the response with which you feel most comfortable. I stood squarely. yes no I concentrated and thought about the purpose of my presentation before beginning my presentation. yes no I spoke clearly. yes no I spoke loudly enough to be heard by my audience. yes no I presented the information in an interesting way. yes no I presented the most up to date information about my project. yes no I connected my interest with the theme. yes no I gave a clear title. yes no I gave a concluding statement. yes no I was able to answer questions from the audience. yes no I actively involved the audience in my presentation. yes no I think I did an extraordinary job in this area of my presentation Name __________________________ Date___________________________

- 23 -

TTEESSTTSS VVSS.. PPRROOJJEECCTTSS

Compare the learning in projects and evaluations to tests. Whether subject or

standardized, written exams have become the accepted means of determining intelligence

and evaluating learning. Students generally forget information on tests as soon as the test

date is history. Plus, how useful are tests in assessing student knowledge of covered

material?

As psychologist Ulric Neisser suggests, academic knowledge is typically assessed with arbitrary problems that a student has little intrinsic interest in or motivation to answer, and performances on such instruments have little predictive power for performances outside of a scholastic environment31.

Gardner comments in an interview with educational magazine, The Association for

Supervision and Curriculum Development (ASCD), “I am not a fan of short answer tests

because they can’t really assess understanding. The world does not come with four

choices, the last one being ‘none of the above32.’”

Students who are assessed in non-traditional methods in MI schools don’t suffer on

standardized tests, either. Studies show that students in MI schools have “performed as

well or better than those of matched ability and background who had attended traditional

institutions33, 34.” Sixth and eighth grade students from the Key Learning Community in

Indiana scored higher in reading, language and math exams in the 1998 Indiana Statewide

31 Gardner (1991), p. 133. 32 Scherer, p. 13 33 Gardner (1991), p. 194. 34 Campbell and Campbell, (1999), xii.

- 24 -

testing for Educational Progress. The other five schools in Campbell’s book fared the

same, impressively noting that three of the schools are inner-city schools35.

AAPPPPRREENNTTIICCEESSHHIIPPSS AANNDD SSPPEECCIIAALLIISSTTSS

The final steps in creating a MI school are apprenticeships and specialists. School has

become isolated in its last few decades of its development. John Dewey, a 20th century

educational philosopher, heavily protested the ‘farmhouse school,’ where students were

restricted to the four walls of a classroom. He insisted that the best kind of learning

occurs by participating in the active world around us. Dewey stated, "Education is not

preparation for life: education is life itself." There is a need for practical classes away

from textbook learning.

Gardner echoes this view by introducing apprenticeships. Students are able to choose

from a variety of subjects that interest them and actually work with a specialist in the

field at school. Projects are created under the guidance of the specialist, questions are

answered, goals set and accomplished. In the Key Learning Community, students choose

from botany, architecture, and cooking in the first semester36. The EXPO school in St.

Paul, Minnesota offers 30 different elective classes to students three times a year for eight

weeks each. A specialist leads each course. Students must fill out forms to apply and be

accepted, and are expected to work hard to gain real world knowledge37. Other options

are available at each semester, or the student may choose to increase his expertise by

continuing in the same field.

35 Ibid., p. 61. 36 Campbell, Linda, “Variations on a Theme,” Educational Leadership, Vol. 55, No. 1, Sept, 1997, p. 2.

(http://www.ascd.org/pubs/el/sept97/cambell.html).

- 25 -

BBEENNEEFFIITTSS OOFF WWOORRKKIINNGG WWIITTHH AA SSPPEECCIIAALLIISSTT

Hear first hand what the job is really like.

Analyze required skills for the job.

Determine, with professional assistance, if those skills are personally

displayed or desire to be learned.

Gain confidence in ability to perform skills with real life applications.

Receive evaluation about performance in a non-threatening atmosphere.

Respect students who display skills you don’t have.

Respect professionals of different cultures and skills.

GGOOIINNGG TTOO WWOORRKK WWIITTHH AA SSPPEECCIIAALLIISSTT

Another effective method of apprenticeship training is sending kids to work with a

professional, usually with parents and parents’ friends. This has been tested in a few

schools in the US and England and has proven to be highly beneficial for both parent and

child38. Gardner believes that students should participate in this for up to one-third of

their schooling experience. Students are meant to participate in three apprenticeships,

covering three different intelligences – one in the arts, one in academia, and one in dance

or sports39.

BBEENNEEFFIITTSS OOFF GGOOIINNGG TTOO WWOORRKK WWIITTHH AA SSPPEECCIIAALLIISSTT

Explore interests and talents. Many students must decide at a very early age on their

college major or school specialty. This is always a difficult decision, and often made

with very little encounter of the profession. When a student goes to work and sees

37 Campbell and Campbell, (1999), p. 32. 38 Abbott, John, “Children Need Communities --- Communities Need Children,” Educational Leadership,

Volume 52, Number 8, May 1995, p. 1. (http://www.ascd.org/pubs/el/abbott.html.)

- 26 -

various necessary skills in effect, he can more easily decide if he feels he will succeed in

that field.

Participate in a real-life situation that does not include textbooks and written

tests. What better way to teach children about real life than have them experience it

on their own?

Express self productively in a non-threatening atmosphere. Children stated the

obvious benefits of learning what work was really like, regardless of the trade. They

were introduced to many new practices and ideas while on the job. One daughter who

had gone to work with her father said, “’they really treated me as if I mattered; it was

wonderful to be part of the team. I wish it could be like that more of the time. We

helped each other, and that made me feel good40’.”

Strengthens family relationships. One father mentioned that he truly

appreciated the insights provided by his child, stating he wouldn’t have thought of his

son’s idea. In addition to the helpful information, the experience taught him to look

at his son in a new light, respecting him both for the burgeoning business acumen and

for the new relationship that was forged between them. Families stated that they

enjoyed the additional time spent together and both looked forward to future visits41.

Reduces family stress. Including children in work that often takes Daddy or

Mommy away from them reduces resentment encountered when they feel threatened

by their parents’ lack of time and energy for them. “’I also understand why my dad

39 Campbell, p. 2. 40 Abbott, p. 4. 41 Ibid.

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sometimes falls asleep on the settee in the evenings; he has to work very hard and lots

of people want to talk to him42.’”

Had I viewed teaching through the eyes of a teacher before I decided to enter the field

of education? Did I see the hours of preparation, sit in on classes or staff meetings or

see teachers’ payday reactions perhaps my decision would have changed.

FFIIEELLDD TTRRIIPPSS

In addition to apprenticeships in and out of school, MI learning is enhanced with field

trips. Museums, workshops and visitors’ centers are ready and waiting for students to

come and visit. Students have reported that they learn the most from interactive

museums, where they were able to interact with all seven intelligences43. First grade

students in The New City School in MI even constructed a student-created museum! The

children toured many different museums, decided what was in common about the ones

they liked best (interactivity) and created their own ‘museum’ for visitors. Learning must

not be confined to the four walls of a classroom. World knowledge that is formally

presented to the public should be introduced to students (when the museum focus relates

to their themes).

MMII PPHHIILLOOSSOOPPHHYY

In addition to a stimulating curriculum, MI schools offer a unique educational

philosophy. In the survey of six MI schools in the US, the following criterions were

42 Ibid. 43 Faculty, New City School, Celebrating Multiple Intelligences: Teaching for Success, Graphic Design,

St. Louis, MI 1994, p. 237.

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common to all six schools44. I would include these principles as basic tenets of a MI

Jewish School. I find that they present unique aspects to learning and student

development.

FUNDAMENTAL PRINCIPLES OF SUCCESSFUL MI PROGRAMS45

1. Teachers believe students are intellectually competent in multifaceted ways.

2. The school’s mission, culture, and curriculum promote intellectual diversity.

3. Teachers become astute observers of students and adjust their instruction accordingly.

4. Student learning is active, hands-on and multimodal. 5. Student strengths are used to improve academic weaknesses. 6. Students have opportunities to personalize their educational

experiences while also acquiring basic skills. 7. Students develop autonomous learning skills through initiating and

completing independent projects. 8. School or community experts mentor students in their intelligence

strengths. 9. Students study core disciplinary concepts in multi-age groupings or

through interdisciplinary perspectives for in-depth understanding. 10. Students apply classroom learning in real-world contexts. 11. Assessment is as varied as instruction and includes performance-based

measures, traditional tests, feedback from numerous sources, and active student self-assessment.

FUNDAMENTAL PRINCIPLES OF SUCCESSFUL MI PROGRAMS

MMOOTTIIVVAATTEEDD LLEEAARRNNIINNGG

MI schools motivate more than creative thinking or academic achievement. As Gardner

quotes in an interview with curriculum writers at Zephyr Press,

MI cannot be an educational end in itself. MI is, rather, a powerful tool that can help us to achieve educational ends more effectively. From my vantagepoint, MI is most useful for two educational ends:

1. It allows us to plan educational programs that will enable children to realize desired end states (for example, the musician, the scientist, the civic-minded person);

2. It helps us to reach more children who are trying to understand important theories and concepts in the disciplines46.

44 Campbell and Campbell, p. xii. 45 Ibid., p. 93.

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For learning to be effective, teachers must motivate students to want to continue

learning, not just for the grade on the report card or for the college recommendation.

“Students (and ex-students) must come to learn because they have a desire to learn,”

Gardner writes, “not because someone is giving them an A or an M&M47.” Gardner feels

that if the elements described above are implemented in a school curriculum, stimulating

a child’s natural desire to learn will emerge much more quickly.

46 http://www.zephrypress.com/gardner.html

47 Scherer, p. 13.

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PPAARRTT IIII:: CCRREEAATTIINNGG AA MMII JJEEWWIISSHH SSCCHHOOOOLL CCUURRRRIICCUULLUUMM WWEEEEKKLLYY SSCCHHEEDDUULLEE OOFF AA MMII JJEEWWIISSHH SSCCHHOOOOLL OONN

TTHHEE BBOOOOKK OOFF EEXXOODDUUSS

After researching MI schools, I created my own curriculum for a MI Israeli Jewish

Junior High School, as yet to be opened. The curriculum aims to incorporate Gardner’s

elements for MI learning. Classes are explained in detail below. Some classes are

completed as a sample, others classes are offered as a sample. For personal evaluative

purposes, each completed sample stage of the curriculum is divided into planning,

execution and evaluation.

8:00-9:30 9:45 –10:45 11:00- 12:30 12:45-2:00

Sunday Interdisciplinary Ancient Egypt: (Integrated Bible, Language arts, morals, Jewish history, Jewish Law, culture, geography, math, music, art)

Integrated Mishna-Talmud

Sports (including Ancient Egyptian ones!)

Integrated Mitzvah hunt / Biblical Leadership/ Biblical Linguistics

Monday * Research projects (ancient vs. modern occupation, with specialist) *go to work with specialist

Integrated Mishna-Talmud

*Field Trip foreign language

*Field Trip

Tuesday Interdisciplinary Ancient Egypt

Continue Interdisciplinary Studies, different subject

Sports Integrated Mishna-Talmud

Wednesday *Research projects/ *go to work with specialist

Integrated Mishna-Talmud

Integrated Mitzvah hunt / Biblical Leadership/ Linguistics

Interdisciplinary curriculum

Thursday Interdisciplinary Ancient Egypt

Integrated Bible - Navi

Integrated Mishna-Talmud

Foreign language

Friday Research projects Integrated Chessed Integrated Chessed XXXXXXXX

*Indicates twice a month

- 31 -

AA MMII JJEEWWIISSHH SSTTUUDDIIEESS CCUURRRRIICCUULLUUMM DDEEFFIINNEEDD

Since an interdisciplinary curriculum has been successful in American public and magnet

schools, I adapted this system to a Judaic studies curriculum. I divided the book of

Exodus into three categories, or themes; 1. Ancient Egypt 2. The Building of the

Tabernacle 3. Wanderings in the Desert. I focus on section I, Ancient Egypt. The

following Judaic subjects are included in an interdisciplinary curriculum regarding the

theme of Ancient Egypt: Bible, Navi, Mishna, Talmud, Jewish Law, Jewish History, and Hebrew

Language.

An Interdisciplinary Judaic Studies Curriculum Bible

Jewish History

Jewish Law

HebrewLanguage

Mishna Talmud

Navi/ Nach

Instead of teaching verse by verse, a teacher focuses on themes within this section that

covers a few subjects. Some sample themes on Ancient Egypt are magic, culture / morals,

and agriculture. Appropriate Biblical verses from the text are studied. Where else are

these themes mentioned? Talmud and Mishna are consulted. Global historical knowledge

is researched. Linguistic sensitivities in the text and comparable situations and language

in Nach are analyzed. Then, students present their findings through a MI based

presentation. Group projects are created as described above, as well as in partners.

“Secular” subjects are also incorporated, such as geography, science, social studies, math,

and art, all relating to the theme of Ancient Egypt.

- 32 -

Thus, the students are not only studying text but also creating a miniature Ancient Egypt

in their classrooms. When entering the classroom, one should feel as if he’s stepped into

Greater Thebes, Karnak or Luxor in the Upper Kingdom 3000 years ago. Students will

create these settings after studying each section.

Separate time daily is allocated for Talmud. The Tractate Pesachim will be learnt in

parallel to Ancient Egypt to improve skills. If a book of Navi does not connect to the

theme being studied then a separate Navi class is designated.

PPEERRSSOONNAALL AADDDDIITTIIOONNSS TTOO AA JJEEWWIISSHH MMII CCUURRRRIICCUULLUUMM

Below are three ideas I introduce to a MI Jewish curriculum. They are a Mitzvah Hunt,

Biblical Leadership, and Biblical Linguistics. Each is explained below, although only the

Mitzvah Hunt is completed as a sample. There is a special time designated for these

classes, and one idea would be completed per year, as each is an extensive project. I felt

these ideas are appropriate because they fulfill Gardner’s elements of a MI curriculum as

well as enhancing Jewish learning. This is developed through:

a. Overlap of the interdisciplinary curriculum (the same theme is covered).

b. Learned and applied knowledge (education for understanding).

c. Improved quality of moral and religious life (character development). When

children understand the reason or history behind mitzvoth, they will be more

likely to observe them and with relish. When studying character traits of a

Biblical figure, the project would include how to apply those characteristics to his

/her everyday life.

- 33 -

d. Easily lends itself to student projects and evaluations. Mitzvoth and Biblical

leaders’ characteristics can be presented easily through models, plays, journals and

other MI friendly pursuits.

MMIITTZZVVAAHH HHUUNNTT Counting mitzvoth in each chapter. The following questions would be answered when

pursuing the Mitzvah Hunt:

1. Which mitzvoth are referred to in the Exodus story?

22.. How was the mitzvah observed then, and how is it observed today? If there are

different observances, why (i.e. Holiday of Pesach vs. Korban Pesach)?

3. When was it observed in Jewish history (correctly or incorrectly)

44.. What is the relevance to the story?

55.. What is the reason for the mitzvah?

6. How can you present the information you learned in a MI friendly way? 6.

7. Evaluate work. 7.

- 34 -

BBIIBBLLIICCAALL // HHIISSTTOORRIICCAALL LLEEAADDEERRSS AANNDD FFIIGGUURREESS Jewish leaders and characters are fascinating figures. Students would choose a Biblical

figure mentioned in the theme studied (Ancient Egypt in this case) and trace important

characteristics.

1. List textual references that define this person’s character - both positive and

negative traits.

2. Locate other Jewish sources that mention these traits, or sources mentioning

this person displaying these character traits.

3. Consult traditional Jewish texts extrapolating traits, such as Mesilat Yesharim, Orchot

Tzadikim, as well as medieval commentators.

4. Include global knowledge such as The Seven Habits of Highly Successful People and see

if traits compare. Discuss why or why not.

5. Identify other leaders and figures that display these traits.

6. Offer two scenarios where the personality trait had conflicting results.

7. Discuss the effects of decisions made by the Biblical leader. How could they have turned

out differently without that personality trait?

8. Create scenarios in your life, which echo the need for those traits.

9. How can you change yourself to adapt those personality traits that you’ve researched?

10. How can you motivate the class to adopt those personality traits?

11. Evaluate work.

- 35 -

AANNAALLYYZZIINNGG BBIIBBLLIICCAALL LLIINNGGUUIISSTTIICCSS

This is a project analyzing word sensitivities in Biblical language and comparing it to

other locations in Tanach to determine clarity of the word. Although this has not been

completed as its own sample, much of the idea was completed for the midwifery research

project for the word ‘ovnaim.’

1. Focus on a word or phrase unique to the studied theme.

2. What does the word or phrase represent: a concept, Jewish Law, cultural or

historical reference?

3. Cross-reference Tanach for repeated use of the word.

4. Consult Biblical dictionary or other source book for word origins.

5. Refer to Mishna and Talmudic sources.

6. Explain any legal ramification of the word or phrase.

7. Arrive at conclusion.

8. Evaluate work.

- 36 -

SSAAMMPPLLEE MMIITTZZVVAAHH HHUUNNTT CCOOMMPPLLEETTEEDD

Korban Pesach is a mitzvah referred to in the Exodus story.

How was the mitzvah observed then and now? A mitzvah crucial to the Exodus is the

sacrifice of the Paschal lamb. The mitzvah was observed by slaying less than one year

old unblemished male lamb, sheep or goat on the 14th day of Nissan. The lamb was to be

roasted over fire, with no leftovers remaining. A side dish was bitter herbs. Blood was

taken from the lamb and spread on the doorposts. Only Jews could participate in the

mitzvah. Today, instead of offering a sacrifice, a roasted shankbone is placed on the

Seder plate on Passover evening. Traditionally, roasted meats are not eaten on that night.

When was it observed historically? Historically, the Paschal lamb was a one-time ordeal,

incumbent upon the Jewish people only on the night they left Egypt. Later on, some Jews

protested. They were unable to observe the offering because they were impure at the

time of the Exodus, and they also wanted to participate.

As quoted from Numbers 9:6-14, “There were men who had been contaminated by a

human corpse and could not make the pesach-offering on that day; so they approached

Moses and Aaron on that day. Those men said to him, “We are contaminated through a

human corpse; why should we be diminished by not offering Hashem’s offering in its

appointed time among the Children of Israel48?”

Moshe consulted with God, who granted permission for them to observe the

commandment in the desert a month later on Pesach Sheni, the 14th of Iyar.

48 Scherman, Nosson Rabbi, and Zlotowitz, Meir Rabbi, The Stone Edition Artscroll Series, Bamidbar, Mesorah Publications, Brooklyn, New York, 1995, p. 54.

- 37 -

What is the relevance to the story and the reason for the mitzvah? As Egyptians didn’t

eat cow meat, God wanted to specifically show them who was boss49. He did this by

beginning to exercise His laws over the Jewish people. This specifically meant doing

things they were not accustomed to seeing or doing in front of Egyptians, in order to

break them of the slave mentality. Rashi comments on this earlier on in the chapter, when

Moshe requests a three day journey from Pharaoh to go sacrifice in the desert (See

Exodus 8:22). Moshe requests the distance so as not to offend the Egyptians by

sacrificing in front of them.

In addition to intentionally choosing to slaughter an animal that Egyptians wouldn’t eat,

there is the Zodiacal symbol of the taleh (lamb) for the month of Nissan. Ramban claims

that God commanded us to eat a taleh specifically because it was the Zodiac sign.

Zodiacal powers were a large influence in Egyptian culture. God specifically chose this

month, with the Zodiacal symbol and ritual slaughter of an animal forbidden to the

Egyptians to increase the distance between the two nations50.

,Chizkuni 12:3 חזקוני, ן"רמב, איש שה לבית אבותם, ג: יב49 ,Ibn Ezra, long version 8:22 ע הארוך"ראב, כב תועבת מצרים: ח50

- 38 -

MMIITTZZVVAAHH HHUUNNTT SSOOUURRCCEESS

Below are sources that support the theories about the observance of the Paschal

lamb. Sources would be provided to students and / or pairs of students would

discover the information during class time. Pairs of students work together on

exploring mitzvoth, though not all students need research the same mitzvah.

Ramban:312Exodus , –ן "רמב, ג איש שה לבית אבותם:יב) 1

, כי הוא מזל הצומח, טעם המצווה הזאת בעבור כי מזל טלה בחדש ניסן בכוחו גדול

לכך צווה לשחוט טלה ולאכול אותו להודיע שלא בכוח מזל יצאנו משם אלא בגזרת

עובדים אותו כל שכן שהיו המצרים) י לעיל ח כב"ראה רש( ועל דעת רבותינו .עליון

וכך . שהודיע במצווה הזאת שהשפיל אלוהיהם וכחם בהיותו במעלה העליונה שלו

."קחו לכם צאן ושחטו אלוהיהם של מצרים) "ר טס ב"שמו(אמרו

Chizkuni :312Exodus ,- חזקוני, ג ויקחו להם איש שה:יב) 2

ם תיקחו יראתם בידכם לא את, ובגללו היו עובדים לצאן, י שמזל טלה היה יראתם"ע

.תהיה בהם יכולת לעכב אתכם וילקו בחדש שמזלו טלה ולא יועיל להם

Rashi :228Exodus ,- י"רש, כב תועבת מצרים:ח) 3

.שהרי יראתם אנו זובחים, דבר שנאוי הוא למצרים זביחה שאנו שזובחים

Ibn Ezra:228Exodus , - ע הארוך"ראב, כב תועבת מצרים:ח) 4

כי היה , והוא אמר, כי לא אמר לפרעה רק אלוהי מצרים, ז"משה כתב כן לגנות ע

ובעבור זה , כי היו חושבים על מזל טלה שהוא מושל בארצם, אלוהיהם על צורת טלה

ולפי . למה לא יאכלו בשר שור או בשר גדיים, ואילו היה כן. לא היו אוכלים בשר

- 39 -

שהם ) הודו–הינדיה (ה " דעת אנשי לנדיאכי אנשי מצרים בימי משה היו על, דעתי

גם דם וחלב ודג , וכולם הם בני חם ואינו אוכלים בשר עד היום, יותר מחצי העולם

ומלאכה נמאסה . והם מתעבים מי שיאכל אותם, והכלל כל דבר שיצא מן החי, ובצים

עד היום ו). מו לד' בר(וכן כתוב כי תועבת מצרים כל רועה צאן , בעיניהם לרעות הצאן

יברח מכל מקום , ואם אחד מהם יבא בארץ נכריה, לא יניחו אדם שיאכל בשר בארצם

וכן , וכליו טמאים בעיניהם, ולא יאכל כל דבר שיגע בו אוכל בשר, שיאכלו בו בשר

והנה יוסף כאשר ). מג לב, ברא(כתוב כי לא יוכלון המצרים לאכול את העברים לחם

כי לא , )לט ו' בר(הכל לבד על הלחם אשר הוא אוכל היה בבית פוטיפר המשילו על

כי כן יש , ואין טעם לשאול אם כן למה היה להם מקנה. יגע בו בעבור שהוא עברי

והצאן , והבקר לחרוש, כי הסוסים והחמורים והגמלים למשא ולרכוב, ה"לאנשי לנדיא

. ועוד אדבר על זה בפסח מצרים, לצמר

- 40 -

MMII PPRREESSEENNTTAATTIIOONN:

After completing his research, the student would choose to represent his knowledge from

a list of MI presentations. The intelligence is quoted in parentheses at the end of each

assignment. These are basic suggestions. The student would receive a much more

detailed list of requirements after choosing the assignment.

1) Write a play depicting the performance of the Jews fulfilling the commandment and a

scenario of the Egyptian reaction (interpersonal).

2) Write a song of the historical enactment comparing the mitzvah of the Paschal lamb

in Exodus and Numbers (Bamidbar), to modern times (musical).

3) Advertise a commercial or brochure advocating the performance of the Paschal lamb

(Interpersonal, intrapersonal).

4) Build a model of a lamb and the surrounding images of the Jews preparing to leave

Egypt or of the Jews observing the mitzvah on in the desert (bodily – kinesthetic).

5) Write a journal entry of a Jew preparing to leave Egypt while observing the mitzvah.

Compare to entry an Egyptian watching the scene (linguistic).

6) Illustrate the Jews performing the mitzvah, with Egyptians hovering in the

background (visual-spatial).

7) Chart the differences of the observance of the Korban Pesach in Nissan and Iyar.

Include Jewish reaction, days, months, and times, requirements of lamb and other

relevant information (logical – mathematical).

- 41 -

The mitzvoth listed below are further Mitzvah hunt samples for student groups. A

basic outline of the mitzvoth and their meanings are listed. Sources are not

provided for each. Only the above sample has sources for complete lessons.

1. Reference to Brit Milah: When Moshe comes up from Midyan (medrash) and

Exodus 12:47, Rashi: Only men who have a circumcision may eat from the Korban

Pesach רק בעלי ברית מילה יכולים לאכול מהקורבן פסח. Circumcision is the only

built-in physical symbol of the Jewish people. God wanted to begin separating the

Jews from their Egyptian neighbors, by having them eat different foods, perform

rituals that were foreign to Egyptian culture, and by emphasizing that only those with

the physical symbol of the Jews would be included in the mitzvah.

2. Remembrance of Leaving Egypt, Exodus 13:3 We learn that we must remember

the Exodus from Egypt every day (Mechilta) למד שמזכירין יציאת מצרים בכל יום

)מכילתא( After such a powerful event in history, when God ’s acts were witnessed by

all, He didn’t want to let us forget it.

3. Equality of converts in the community. Even the foreigners among us, those who

chose to join the Jews in Egypt, and those who choose to join us from other faiths and

religions must always be welcome. Not only that, but they must maintain an

honorable position among us, since we were foreigners of a foreign country. We

therefore must recall the discomforts we felt and be sensitive to other people’s

adjustments to our religion (this is a good source for character development as well).

- 42 -

4. Sanctity and Transfer of the first born, Exodus 13:11 Sanctity of the firstborn and

the transfer of the firstborn status: the final powerful plague of slaying of the firstborn

is one that is to be commemorated. Empathy to the Egyptians –especially where there

are innocent victims (children, sons of slaves, animals) - is an attribute that is crucial

to continue our existence as a righteous, merciful and kind nation, chasdanim,

rachmanim and gamlanim. Even in our moments of triumph, we remember the

downtrodden ∑◊ ◊∑ ⟨ ⟨∑ ∫? My creations are drowning in

the sea, and you are singing praise?

5. Keeping the Holiday of Pesach Exodus 13:4-12 –the laws of the holiday must be

recorded and commemorated for all time.

6. Putting on Tefillin, Exodus 13:16– The witnessing of the Exodus by all Jews

marked the event as the most important in history since creation. We are obligated to

remember it daily, on the Sabbath and all holidays, and in the binding of tefillin. The

binding of tefillin on a man represents the unbreakable bond between God and His

people. We are bound to Him as He is to us. Since the ‘nationhood’ of the Jews began

in Egypt, it is therefore fitting that the binding of the tefillin recalls the story of the

Exodus.

- 43 -

OOCCCCUUPPAATTIIOONNSS IINN RREESSEEAARRCCHH PPRROOJJEECCTTSS Gardner’s emphasis on practical learning leads to exposure to occupations in the modern

world. To adapt this to a Judaic Studies curriculum, I thought to base these occupations in

the Bible. Students are still learning practical knowledge about professions, but receive

exposure to the ancient Biblical world as well as the modern one.

Planning:

Each student or pair of students must explore an occupation that existed in Ancient Egypt

and compare it to modern times. If the occupation no longer exists, the student must

explain why not (i.e. necromancers, or in which culture does this still exist and why).

The project is meant to occupy a third of a semester. Three such projects a year are to be

conducted. The 13 steps listed below would occur during “Research Project” time as part

of the school curriculum with teachers and facilitators (and even older students) present

during research. The MI projects listed later are to be created at home.

1. Define occupation.

2. State whether occupation is mentioned clearly in the

Bible or if inferred by text. List Biblical source or reference. This

text is to be thoroughly reviewed by the student.

3. Include relevant and supportive commentaries.

Conflicting commentaries can be included, with the student

searching for a dovetail, if any, of the conflicting ideas. If a

conflict remains, student should present both sides.

- 44 -

4. Explore global knowledge of ancient occupation in

detail through research (internet, encyclopedias, interviews,

magazines, etc.)

5. Cross-reference other places in the Bible where

occupation is mentioned and compare differences and similarities.

6. Explain contribution of occupation to Egyptian culture.

7. Explore modern version of occupation.

8. Compare differences of ancient vs. modern occupation.

9. Contribute to profession in meaningful way.

10. Invite professional to address students.

11. Go to work with professional.

12. Present research and findings to the class through

creative MI project (some ideas found on page 46).

13. Evaluate one’s research, project and presentation

through evaluation sheets, teacher and student critiques, and audio-

visual aids.

- 45 -

A list of professions that existed in Ancient Egypt is listed below. Occupations marked

with a ▼ are mentioned explicitly in the text. The rest of the occupations are inferred

from the text and cultural times.

Business/ Leadership

Agriculture Skilled laborer

Laborer

▼Viceroy (CEO, manager)

▼Shepherd Scribe ▼Pyramid builder

▼priest Farmer Chariot builder

Tomb builder

▼midwife ▼Overseer Architect Grain

storage builder

weaver Architect

Royalty Slave Military Unique to Egyptian Times

▼King ▼King’s servants

▼Foot soldier ▼Necromancer

▼Prince ▼Royal maidens

▼Chariotmen Mummifier

▼Princess Eunuchs ▼Horseriders Queen Spear throwers Astrologers Royal vizier

▼advisors

- 46 -

Execution:

I fulfilled the task myself as a sample for a student. As birthing has become a subject of

increasing interest to me, I chose to learn about midwifery. My research is listed below.

The famous story of the Hebrew midwives, Miyaldot Haivriot, is the Biblical focus.

MMIIDDWWIIFFEERRYY AA NNEECCEESSSSAARRYY AANNDD DDEEVVEELLOOPPIINNGG PPRROOFFEESSSSIIOONN

IINN BBIIBBLLIICCAALL TTIIMMEESS51.. 51

Exodus 1:15-22

The king of Egypt said to the Hebrew midwives, of whom the name of the first was

Shifrah and the name of the second was Puah - : and he said, “When you deliver

the Hebrew women, and you see them on the birthstool; if it is a son, you are to kill

him, and if it is a daughter, she shall live.” But the midwives feared God and they

did not do as the king of Egypt spoke to them, and they caused the boys to live.

The King of Egypt summoned the midwives and said to them, “Why have you done

this thing, that you have caused the boys to live!”

The midwives said to Pharaoh, “Because the Hebrew women are unlike the

Egyptian women, for they are experts; before the midwife comes to them, they have

given birth.”

God benefited the midwives – and the people increased and became very strong.

And it was because the midwives feared God that He made them houses52.

,Chizkuni ,1:15 פועה, שפרה, טו חזקוני:א 51

- 47 -

MMIIDDWWIIFFEERRYY SSKKIILLLLSS MMEENNTTIIOONNEEDD IINN TTHHEE BBIIBBLLEE::

1. ‘Ovnaim,’ or Birthing Stool – Use of tools to make birthing easier.

2. Knowledge of female and infant anatomy (See Daat Mikra, 1:15, Birthing

Stool )

3. Oral skills in calming women and babies (See Rashi, 1:15 )

4. Cleaning baby after birth (See Rashi, 1:15 )

5. Feeding the baby after birth (See Rashi, 1:15 )

6. Innovative emergency medical care (See Maharam 1:15)

7. Resuscitation (See Maharam 1:15)

,151Chizkuni Need for many midwives:טו :חזקוני א: שפרה

כי אין ספק כי יותר מחמש מאות מילדות היו , שרות היו על כל המיילדות: ע"ראב(מ " י

אלא , ריבוא' שהרי שתים אלו לא היו מספיקות מזון לס, הרבה מילדות היו במצרים) 'וכו

.לשתים אלו ביו שרות על כולן

,151Rashi Tools to make birthing easier: ,טו:י א"רש :על האבנים

וכמוהו עושה מלאכה ). ג:ישעיה לז(ובמקום אחר קוראו משבר , מושב האישה היולדת )1

).סוטה שם: ר שם יד"ש(מושב כלי אומנות יוצר חרס , )ג:ירמיהו יח(על האבנים

, דנו מנח על האבניםאת הילד בעו) להסתכל ולהתבונן( עליכם לראות :דעת מקרא )2

על שם שהיה עשוי שתי אבנים ' אבנים'הוא נקרא . שמושיבים עליו את היולדת, הוא הכסא

. זה מקלה על פתיחת רחמה של היולדתשהישיבה על כסא מעין , והיו סוברים, זו לעמת זו

).ערכין א ד' השווה מ(' משבר'כסא זה נקרא גם

52 Scherman, Nosson Rabbi, and Zlotowitz, Meir Rabbi, The Stone Edition Artscroll Series, Exodus,

Mesorah Publications, Brooklyn, New York, 1995, p. 5.

- 48 -

Pharaoh’s comments confirm the fact that the birthing stool was a popular tool used by

midwives. Pharaoh commands the midwives to kill the baby on the birthing stool since

the structure of the birthing stool first puts the baby in contact with the midwife.

דעת מקרא:על האבנים

f female and infant anatomyKnowledge o: Daat Mikrah, On the Birthing Stool

. כנוי לאיברי הלידה ולמקום יציאת הולד–' אבנים': פרוש אחר )3

,Cleaning Baby After Birth: :151Rashi: טו:י א"רש: שפרה

:)סוטה יא: ר שם"ש( זו יוכבד על שם שמשפרת את הולד

Rashi, 1:17 (Sotah) Feeding Baby After Birth: (סוטה) ותחיין את הילדים רש"י א:יז

מספקות להם מים ומזון

,Oral skills in calming women :15 1Rashi:טו:י א"רש: פועה

כדרך הנשים המפייסות תינוק , שפועה ומדברת והוגה לולד)Sotah, 11:Bב , סוטה יא(זו מרים ) 1

הבוכה

)יד:ישעיה מב(פעה כמו כיולדה א, לשון צעקה) 2

,Resuscitation-Emergency Medical Care :15 1Maharam טו :ם א"מהר

כי דרך המיילדות לפעמים כשהוולד נולד מת לוקחין שפופרת של קנה ומשימין אותו ) 1…

. שפופרת בבני מעיו ומנפחין בו ומשיבין רוח הילד

Maharam, 1:15 , Innovative emergency medical care, מהר"ם א:טו

וזה שגילה לנו המסורה , ושפרה הייתה מילדת ראשונה שעשתה זה שפרה לשון שפופרת) 2

.ברוחו שמים שפרה כמו התם ברוחו שמים שפרה הכא נמי גם רוח הילד בשפופרת

- 49 -

WWHHEERREE EELLSSEE IINN JJEEWWIISSHH LLIITTEERRAATTUURREE AARREE MMIIDDWWIIVVEESS MMEENNTTIIOONNEEDD??

This is to provide the student with global knowledge of Biblical text and culture.

TTHHEE BBIIBBLLEE

Listed as the second oldest profession in the Bible, midwives are mentioned in the book

of Genesis, first for the birth of Benjamin, then in recognizing the birth order of the twins

of Tamar, Peretz and Zerach. אל תיראי כי גם זה לך בן , ויהי בהשקתה בלדתה ותאמר לה המילדת:יז:בראשית לה

Genesis 35:17 “And it was when she had difficulty in her labor that the midwife said to

her, “Have no fear, for this one, too, is a son for you53.”

The midwife tries to calm the mother, encouraging her to hang on for the birth of her son.

Using the term ‘too,’ perhaps indicates that she helped Rachel birth her elder son, Joseph.

Genesis 38:27-38:

“And it came to pass at the time she gave birth that behold! There were twins in

her womb. And it happened that as she gave birth, one put out a hand; the

midwife took a crimson thread and tied it on his hand saying, ‘This one emerged

first!’ And it was, as he drew back his hand, that behold! His brother emerged.

And she said ‘With what strength you have asserted yourself!’ And he called his

name Perez. Afterwards, his brother on whose hand was the crimson thread

came out; and he called his name Zerah54.”

53 Sherman, Rabbi Nosson and Zlotowitz, Rabbi Meir, Genesis, (1995), p. 189.

54 Ibid., p. 213.

- 50 -

Both stories indicate the crucial presence of a midwife during delivery. No

mention of a doctor or other caretaker is mentioned. Both midwives show

concern and creativity in caring for the mother or the babies. For Rachel, the

midwife creatively encourages her not to despair, reminding her of her other child

and of her additional lineage of an heir for Jacob. Tamar’s midwife displays

creativity in determining the birth order of the twins.

MMIISSHHNNAAHH AANNDD JJEEWWIISSHH LLAAWW

The term ‘midwife’ is not used in the Mishna. Rather, midwives are termed

“Chachamah,” or wise woman. Rav Gamliel the Elder even permitted a midwife to

travel on Shabbat, no matter how far, to help a woman in labor (Rosh Hashanah 2:5;

Shabbat 18:3). She was also permitted to use oil on Shabbat to lubricate the birthing

passage55.

TTHHEE TTAALLMMUUDD AANNDD JJEEWWIISSHH LLAAWW

The Talmud (Tosefta Baba Batra 2:2) recognizes the testimony of a midwife to attest the

birth order of twins and must be believed56.

In general, midwives were treated with respect and even paid a fee. Midwives alone

attended to abortions, as women’s health was crucial (Baba Kama 59a)57. These

references give a greater insight into the knowledge and skills midwives had and to the

awareness and sensitivities of society to them.

55 Naaman, Tammy, Siegel-Kellner, Miriam and Silman, Marion, A History of the Midwife, Gefen

Publishing House, Jerusalem, 1991, p. 16. 56 Ibid.

- 51 -

WWHHEERREE EELLSSEE IINN TTHHEE BBIIBBLLEE AARREE BBIIRRTTHHIINNGG SSTTOOOOLLSS MMEENNTTIIOONNEEDD??

JJEERREEMMIIAAHH 1177::33

The birthing stool is only mentioned once elsewhere in Tanach. However, the reference

in Jeremiah is not a birthing stool, but a potter’s wheel.

"האבניםוארד בית היוצר והנהו עשה מלאכה על ":ג:ירמיהו יז

Jeremiah 17:3

“Then I went down to the potter’s house, and behold, he wrought a work on the

wheels58.”

In Jeremiah, the reference to a potter’s wheel is an analogy to man at the mercy of God’s

hands. Just as a potter can crush the vessel he is forming with a twist of his hands, so can

our lives be instantly snuffed at the will of God. This is significant to the Exodus story

since the infant is comparatively at the mercy of the midwives. Pharaoh wanted the

midwives to work against their grain – kill, with their hands, instead of physically draw

forth life.

The Encyclopedia Mikrait provides insight into the root of the word ‘ovnaim.’ Though

early commentators translate it as a ‘birthing stool’ (Rashi, Radak), later researchers offer

another translation: a table where a midwife or doctor brings the baby to be checked after

birth59. This translation would increase the difficulty of Pharaoh’s commandment to the

57 Ibid. 58 Friedlander, M., The Bible, Sinai Publishing, Tel Aviv, Israel 1996, p. 875. 59 Sokniran, Elazar, Encyclopedia Mikrait (Biblical Encyclopedia – Hebrew), Volume I, Mossad Bialik

Publications, Israel, 1965, p. 58.

- 52 -

midwives to kill the boys ‘upon the birthing stool,’ as the mother would have already

heard the cry of her newborn.

A direct connection between the birthing stool and the potter’s wheel lies in Egyptian

culture. Apparently, ancient Egyptians believed that the god Hinam formed man. Images

of Egyptians dressed as Hinam are found sitting by a potter’s wheel, forming clay images

of people. Thus, the term ‘ovnaim’ once referred to a potter’s wheel that helped form

man-like images evolved into a birthing stool. The development of a ‘potter’s wheel’ into

a ‘birthing stool’ recognizes the Egyptian culture as the originators of the term

‘ovnaim60.’

The comparison from a potter’s wheel to birthing stool remains in the hands of the

beholder – the one who is in control of the ‘ovnaim’ is clearly in control of the fruits of

its labor. Because the potter used an upper wheel in which to form the dish and a lower

wheel to spin it, the term came to be accepted in the plural form, ‘ovnaim61.’ All these

literary analyses reinforce the Egyptian root of the word and concept, harboring greater

glimpses into Biblical linguistics and culture.

60 Ibid., p. 59. 61 Ibid., p. 58.

- 53 -

GGLLOOBBAALL KKNNOOWWLLEEDDGGEE OONN AANNCCIIEENNTT MMIIDDWWIIVVEESS::

The following paragraphs describes the practices of ancient midwifes. The parallels between them and the Bible are fascinating. Literature on the ancient world provides a glimpse of the tasks and skills of an ancient

midwife. Egyptian sources from the code of Hammurabi from Mesopotamia provide the

first complete write up of a midwife’s role. Papyri dating to 1950 B.C.E. indicate that the

midwife had the dominant role in obstetrics62. Midwives had extensive knowledge of

reproduction and pregnancy. This extensive knowledge earned them respect and status in

the ancient world63.

Their knowledge, written up in papyrus scrolls, ranged from recipes for fertility, birth

control, to how to diagnose pregnancy and the sex of the child64, as well as offering

advice for massage during labor65. In later studies, Valerie French writes about Midwives

and Maternity Care in the Roman World66. Pliny the Elder and Soranus (98-138 A.D), a

physician in ancient Rome detailed the equipment used for normal labor and delivery, in

the first textbook written for midwives, the main reference guide for the next 1400

years67. Of particular importance in both articles is the mention of the birthing stool,

mentioned in 1:16 in the Exodus story.

Soranus claims that the midwife must have certain oils and creams to assist in the labor

and delivery. Other items include a midwife's stool or chair [this was the property of the

midwife; she brought it with her to the home where the delivery was to take place], and

two beds [a hard one for use during labor and a soft one for rest after delivery]…68. The

62 Naaman, Tammy, Siegel-Kellner, and Silman, (1991), p. 7. 63 Galil, Gershon, editor, Olam HaTanach, Exodus, approved by the Ministry of Education and Culture,

(Hebrew) Grapholite Publishers, Tel Aviv, Israel, 1993, p. 24. 64 Ibid. 65 Naaman, Tammy, Siegel-Kellner, and Silman, (1991), p. 7. 66 French, Valerie, "Rescuing Creusa: New Methodological Approaches to Women in Antiquity," (Helios,

New Series 13 (2), 1986, pp. 69-84), (http://www.indiana.edu/~ancmed/midwife.HTM). 67 Naaman, Siegel-Kellner and Silman (1991), p. 7. 68 Ibid.

- 54 -

Papyrus Westcar 1650-1550 B.C.E. describes the use of “simple and sophisticated types

of birthing chairs69.”

Soranus provides a good description of the midwife's stool; this chair was used only

during the actual delivery, not during labor. Apparently both midwives and physicians

believed that normal delivery was easier when the mother sat upright. In the seat of the

chair was a crescent-shaped hole through which the baby would be delivered70. The sides

of the chair had armrests, in the shape of the letter "pi," for the mother to grasp during

delivery71. The chair was to have a sturdy back against which the patient was to press her

hips and buttocks. Soranus's description implies, however, that some midwives' stools did

not have backs and that an attendant stood behind the patient to support her, a less

desirable arrangement because of the danger that the patient might recline or slip

backwards. The midwife herself, covered by an apron, sat in front of the mother and

throughout the delivery assured her that all was going well72.

One of the midwife's duties was to instruct the mother on proper breathing and on

how to push downwards during a contraction. The assistants who stood by the sides

of the chair were to assist in delivery by gently pushing downwards on the patient’s

abdomen. Soranus's discussion, supplemented by passages from later medical writers, is

similar to the instructions now given to women choosing natural childbirth73. Ancient

Egyptian writings also indicate the presence of assistants (at least four) by the laboring

mother. A male doctor was not even usually present at births unless there were severe

complications74. The four midwives’ main role was to ease labor pain by distracting the

mother with their voices.

69 Naaman, Siegel-Kellner and Silman (1991), p. 7.

70 This clarifies Pharaoh’s command, טז:ותראינה על האבנים א , understanding that the midwives were the first to see the baby at birthing. 71 Compare to description provided by Daat Mikra 72 French (1986), p. 2. 73 Ibid. 74 Galil, Exodus, (1993), p. 24.

- 55 -

In a normal headfirst delivery, the midwife might stretch the cervical opening slightly to

help the fetus's head and shoulders through, after which she gently pulled out the rest of

the infant's body. The midwife was also to take care that the umbilical cord was not

distended and to remove gently the placenta immediately after the birth of the baby.

Soranus instructs the midwife to wrap her hands in pieces of cloth or thin papyrus75 so

that the slippery newborn does not slide out of her grasp76. Soranus seems to think that if

the midwife's hands are so wrapped, she will not inadvertently squeeze the baby too hard

in her efforts to maintain a firm hold77.

In a lengthy section, Soranus treats the conditions under which the fetus itself causes a

difficult delivery and gives detailed instructions for handling various kinds of cases,

including those in which the fetus is dead. Unfortunately, it is impossible to tell even

roughly what proportion of births were subject to these complications. But the very

length of Soranus's discussion implies that midwives could expect to encounter a

significant number of complicated births. And although the obstetrical procedures

described seem basically sound, many otherwise healthy fetuses probably died during

a difficult delivery78.

We learn from the ancient Biblical text of Ezekiel (16:4) that post-natal care included the

cutting of the umbilical cord, washing the baby in healing salts, and diapering him79.

75 an Egyptian invention 76 French, (1986). 77 This statement gives us clearer insight to Pharaoh’s command to the midwives to kill the newborn “upon

the birthing stool.” 78 Ibid. This makes Pharaoh’s command easier to understand. 79 Galil, Exodus, (1993), p. 24.

- 56 -

MMOODDEERRNN MMIIDDWWIIFFEERRYY SSKKIILLLLSS

I researched through the internet, which students would have access to during research

lessons. The student would be responsible for researching issues such as:

Modern midwifery skills80. Obviously, modern care is much more sophisticated

and advanced. Advice from a midwife can range from nutritional guidelines for

gestational diabetes to choosing the sex of one’s baby pre-pregnancy81.

Varying use of midwives: Use of midwives varies from country to country. In

the US and Canada, nurses are present for the majority of labor, calling in the OB

when the woman is in the end. In primitive countries such as Tunisia, only birthing

stools and midwives are used.

What is needed to become a midwife82? Education, ‘residency’, and

certification would all be properly researched.

What are similarities between ancient and modern midwifery? An example is

listed below, where the student would display appropriate information.

Similarities between ancient and modern midwifery:

Birthing stools were once in widespread use and have been reintroduced

by women who argue that giving birth in a sitting position is both more

natural and more comfortable, using gravity to assist in birthing83.

80 http://www.members.home.net/cnmpat/unitedstates.htm 81 http://www.members.home.net/cnmpat/handouts.htm 82 http://www.members.home.net/cnmpat/unitedstates.htm#1. MIDWIFERY IN THE UNITED STATES: 83 http://www.wsu.edu:8000/~brians/science_fiction/handmaid.html#20

- 57 -

PPEERRSSOONNAALL CCOONNTTRRIIBBUUTTIIOONN TTOO TTHHEE MMIIDDWWIIFFEERRYY PPRROOFFEESSSSIIOONN

Gardner’s belief that knowledge be practical as well as helpful to society encourages MI

schools to produce helpful citizens (character development). The six schools listed in

Campbell’s book all direct students to contribute to their communities. In Jewish circles,

community leadership has always been stressed, but schools do not usually incorporate

their daily curriculum with contributions to society. Therefore, like the Breakout project

from Skyview (mentioned on page 7), students would be required to suggest an

innovation for the studied profession.

I chose to create a birthing pillow for the birthing stool. Just in case the midwife doesn’t

arrive in time, or the baby slips out of her hands, a thick yet sturdy soft plastic pillow is

attached to the sides of the stool. The pillow is lined with holes to allow birthing fluids to

flow onto the floor (this is, of course, assuming that the mother is delivering while on a

birthing stool, a practice still done in many civilized as well as primitive countries). In

addition, a modern showerhead is attached to wash the baby as soon as it passes by them

(like those automatic sinks). This will not only clean the baby of birthing fluids, but also

ease its entry from a water-filled world into a dry one. Please see clay model of “birthing

stool pillow.”

- 58 -

EVALUATION OF PROJECT RESEARCH:

These are skills and insights gained from completing the sample student project. All of

these evaluations are rarely found in one’s everyday Tanach lesson or even a test. The

range of knowledge, skill and self-esteem are encouraging elements in creating a MI

Jewish curriculum such as this.

Clearer and stronger understanding of Biblical and ancient culture.

Enhanced Jewish textual knowledge from other sources where midwifery and

birthing stools are mentioned.

Language and analytical skills gained from researching commentaries and

other sources.

Global knowledge of midwifery and birthing stools.

Effectiveness and development of midwifery and birthing stools in civilized

and primitive societies.

Appreciation of ancient texts and professions.

Insight into modern profession.

Assessment of skills needed become a midwife.

Assessment of personal decision to enter midwife profession.

Understanding of role of midwife now and then.

Contribution to modern profession.

Satisfactions of accomplishing one’s research (essential for student self-esteem

and growth).

Pride in contributing design to modern profession.

- 59 -

MMII PPRROOJJEECCTTSS OONN AANNCCIIEENNTT EEGGYYPPTT RREELLAATTEEDD TTOO OOCCCCUUPPAATTIIOONN RREESSEEAARRCCHH::

a. Construct a modern or ancient birthing stool, ‘ovnaim’ as

mentioned in Exodus and Jeremiah. Compare differences and

similarities to modern birthing stool.

b. Build a model of a pyramid. Explain the reasons for building

pyramids, how they were constructed84, and who built them. Explain Biblical

references to their construction and show differing opinions how the laborers

could or could not have been Hebrew slaves.

c. Prepare a ‘papyrus scroll’ or message boards of hieroglyphics,

describing important events of the Jews in Egypt. Explain the importance and

usage of hieroglyphics. Include Biblical quotes when available. Compare to

skills of a Jewish scribe.

d. Prepare an environmental overview of Ancient vs. Modern Egypt.

Was the Nile polluted? With what? Describe the physical state of the Nile

today, and how to clean it and protect it from further pollution. Discuss the

effects the plagues had on the environment in Egypt.

e. Illustrate the story of a child of a (pick one): Jewish slave, pharaoh,

or Egyptian citizen. Write about one day in your life. Include pictures and

Biblical quotes.

f. Visualize (through video, 3-D model or other) one of the plagues,

and how they devastated the Egyptians and their society i.e. they worshipped

84 Bannister, Barbara Farley, and Candice, Janice B., Ready-To-Use Thematic Activities for Grades 4-8,

The Center for Applied Research in Education, West Nyack, NY, 1994, p. 15.

- 60 -

the Nile, therefore God turned it to blood, proving His power over their god.

Discuss other natural plagues in history and how these compared.

g. Write a play about the Hebrews witnessing Egyptians suffering

from the plagues. Include commentaries that condemn and praise the various

reactions of the Hebrew slaves.

- 61 -

IINNTTEEGGRRAATTEEDD MMIIDDRRAASSHH AANNDD TTAALLMMUUDD OONN AANNCCIIEENNTT EEGGYYPPTTIIAANN CCUULLTTUURREE

The references below would be included in a MI curriculum as part of the integrated

Talmud lesson.

Immorality: This excerpt is appropriate because it mentions what the - עריות

Jewish people longed for in Egypt. The fact that they missed immorality indicates the

immoral culture in which the Jews were surrounded in Egyptian society.

a75Sotah .סוטה עה ◄

חד אמר ' דגים'חד אמר , רב ושמואל )."במדבר יא(זכרנו את הדגה שנאכל במצרים חנם "

ומאן דאמר ' .חנם'דכתיב ? תומאן דאמר עריו' .נאכל'דכתיב ? מאן דאמר דגים' .עריות'

).נ"וש: יבמות יא(הא כתיב נאכל ? עריות

The commentaries below reinforce the concept of immorality present in Egyptian society.

Although there is a conflict of opinion, the fact that this argument exists is testimony to

the Egyptians’ low levels of morality.

3012Rashi: ,:כי אין בית אשר אין שם מת: י"ל רש:יב ◄

תהילים (אף אני בכור אתנהו : גדול הבית קרוי בכור שנאמר, אין שם בכור. מת, יש שם בכור

מצריות מזנות תחת בעליהן ויולדות מרווקים פנויים) ג"מכילתא פסחא פי(דבר אחר ). פט כח

.כל אחד בכור לאביו, פעמים הם חמישה לאישה אחת, ו להם בכורות הרבהוהי

,3012Ramban: :ן כי אין בית אשר אין שם מת"רמב: ל:יב ◄

ועל כן קדש תחתיהם , ועל דרך הפשט הבכורות שמתו במצרים בכורי פטר רחם היו. י"לשון רש

והיה בכור פרעה היושב על כיסאו , )ב:להלן יג(כל בכור פטר רחם בבני ישראל באדם ובבהמה

וכן מנהג המלכים להיות הגבירה המולכת בתולה כעניין שנאמר באחשוירוש , פטר רחם לאמו

. ה נתרצה"על דעת רבותינו הקב: ש"ובס, י א"פ כ"ע(אבל דעת רבותינו נתרץ ). ג:אסתר ב(

', ובכור לבהמה וכו, בכור לאישה, בכור לאיש, ויך כל בכור): י, קה(ומקורו במדרש תהילים

שהכה במצרים כל ). ג:ע בשמות רבה יח"וכל בית שאין שם בכור הורג לאפוטרופוס שלו וע

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ובכור האם פטר רחם וגם גדול הבית ולא רצה לקדש , כלומר בכור האב ראשית אונו, בכוריהם

ובבהמה לא יודע כלל רק בכור , תחתיהם בישראל רק בכור האם שהוא יודע ומפורסם יותר

שהכה במצרים כל בכוריהם (וכדמות ראיה לזה , )הבכור לאם(ובחר בכולם המין ההוא , אםה

עי על הזכר ) נא:תהילים עח(ויך כל בכור במצרים ראשית אונים באהלי כם ) גם בכור לאב

. יאמר כן

723Vayikra Rabba: ז:ר כג"ויק ◄

.85כשהיו ישראל במצרים היו מצרים בעלי זנות

Although the Egyptians were deeply steeped in immorality, another Midrash notes that

the Jewish people were not influenced by their culture. When presenting their findings,

students will need to include Jewish behavior in relation to Egyptian cultural influences.

b49Tractate Kiddushin :קידושין מט ◄

.תשעה נטלה מצרים, עשרה קבים כשפים ירדו לעולם

532Vayikra Rabba: ה:ר לב"ויק ◄

ואת לשונם ולא אמרו לשון הרע , שלא שינו את שמם–דברים נגאלו ישראל ממצרים ' בשביל ד

.86ולא נמצא ביניהן אחד מהן פרוץ בערוה

43bar Rabba Bamid: ד:ר ג"במדב ◄

.87על שהרחיקו עצמן מן הזנות הוציאן ממצרים

Magic: Another cultural reference of ancient Egypt was its belief and skill - כישוף

in creating magic. Commentaries that refer to the Egyptian trend are referred to

below.

28t Drabbi Natan Avo :נ כח"אבות דר ◄

' עמ, ירושלים, הוצאת מוסד הרב קוק, פ- כרך שני כ,אוצר האגדה התלמודית והמדרשית, הרב משה דוד, גרוס 85

. תשכה86 Ibid. 87 Ibid.

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.88אין לך כשפים ככשפים של מצרים

:ר ז"תדבא ◄

אין לך אומה בעולם שהייתה שטופה בדברים מכוערים וחש ודין בכשפים ובזימה ובכל מעשים

. 89לפיכך בא להם למצרים תקלה על ידם של ישראל. רעים אלא המצרים בלבד

18Torat Cohanim:כ אחרי יח"תו ◄

ם ובגילוי עריות ובשפיכות דמים ובמשכב זרע "ם של מצריים שטופים בעכו מה מעשיה

.90אף מעשיהם של כנענים, ובהרבעת בהמה

Torat Cohanim 18:כ אחרי יח"תו ◄

.91מגיד הכתוב שמעשיהם של מצרים מקולקלין מכל העממין

88Ibid. 89 Ibid. ,תשכד' עמ. 90 Ibid. 91 Ibid.

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DDIISSAADDVVAANNTTAAGGEESS OOFF UUSSIINNGG AA MMII CCUURRRRIICCUULLUUMM:: Although implementing a MI curriculum is worthwhile, it is not without apparent

obstacles. Some of the main disadvantages are:

Lack of set curriculum. Creating a MI school curriculum is really starting from

scratch. Incorporating Gardner’s elements into a school curriculum means turning

one’s back on traditional educational models. Experimentation requires a few years of

trial and error before a new curriculum is set in place. Now that six school models in

the US have set precedents, adaptation is easier. However, each school designs its

curriculum with its own goals and focuses in mind, so each curriculum is unique. A

few schools mentioned that the first few years, a lot of fluff was taught. Schools have

the advantage of being aware of this and doing what they can to prevent it. Social

skills are often a main focus in the beginning, and continue to be so after the school

has established a more concrete curriculum.

Workload for teachers. Thinking of and designing this curriculum required a

tremendous amount of time and effort. MI Schools in the US combated this problem

by uniting forces. Teachers claimed that the workload softened when they were able

to work in teams and have frequent meetings and evaluations. Plus, after the initial

few years, much of the work was done. Ideas were then improved, not necessarily

designed from the beginning. All teaching requires constant preparation. Teaching

with a MI curriculum requires adjusting to a different sort of preparation. As themes

change in a MI school, new ideas and curriculum must constantly be created and

implemented, so the workload then increases again. Teachers stated that being part of

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such a worthwhile system, and seeing the students thrive, was a motivating factor in

sticking to MI implementation.

Resistance of non-convinced staff. Because of the newness, time, and

dedication required to implement a whole new curriculum and approach to education,

many teachers will not be in favor of the ‘switch.’ These teachers will have seniority,

a longstanding reputation with the school, and possible tenure. Asking these teachers

to change the way they’ve taught for many years will not always be possible or easy.

The schools which have already implemented MI theory claimed that after a few

years of resistance, even old timers adjusted as they saw that the new curriculum was

in the children’s best interests. This might or might not happen in other schools.

Less material will be covered. This is a well-known in MI schools, as chosen

themes are thoroughly completed each year. This may cause problems in schools and

among parents and teachers who are accustomed to students completing more than

one book of Bible or Prophets and pages and pages of Talmud per semester or year.

Pressures of mivchan artzi (national Bible tests and competitions) Bagrut (national

college entrance exams), as well as comparisons to other schools and what they’re

‘covering’ will all be presented as negatives to a MI curriculum. MI schools

currently running do not pay heed to coverage. The increased self-esteem of students,

high national and state testing scores, and general success of the operating MI schools

attest to their preference.

Jewish MI curriculum has yet to be implemented. As this Jewish MI

curriculum has yet to be implemented, one cannot be sure which ideas will be most

successful. Oftentimes, I have spent hours developing ideas that went over poorly

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with my students and spontaneous games or lessons were a big success. I am more

concerned with “kinks” in the system than with the program as a whole. Trial and

error proves to be the best assessment of the method.

SSUUMMMMAARRYY OOFF EEDDUUCCAATTIIOONNAALL SSOOLLUUTTIIOONNSS PPRROOVVIIDDEEDD BBYY AA MMII

CCUURRRRIICCUULLUUMM The following is a short summary of Jewish educational benefits to adapting a MI curriculum. For a detailed exposition of the problems that a MI curriculum attempts to solve, see pages 1-30. The problems facing Jewish educators today are similar to the ones in secular education.

Incorporating a MI curriculum into a Jewish day school opts to rid schools of many of

these issues. Many of the situations below feed into one another, but a defined list of

problems is as follows:

Boredom – Frustration with traditional learning styles: When children’s learning

skills are not catered to, they’re bored. Seventy percent of schooling consists of copying

notes from the board on unrelated, irrelevant topics. When students are bored, discipline

problems increase. Bodily kinesthetic students literally jump out of their seats, musical

ones tap pencils on desks, and visual spatial ones are doodling away, which is

mercifully quiet.

King Solomon also recognized the different learning styles children have when he stated

in Mishlei, “Chanoch lanaar al pi darko” – educate every youth according to his need.

If that means bodily–kinesthetic instead of linguistic, then Judaic studies teachers should

take heed. MI teachers learn to channel children’s energies into enhancing a lesson, and

Judaic subjects should be no different.

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Material is repeated: How many times does a child review the laws of Chanukah or

the book of Genesis before graduating day school? Most teachers are not familiar with

the previous year’s curriculum or the knowledge of the students. Each assumes

responsibility for inculcating the student with information, regardless if he has learned it

in previous years. Spiral curriculums are sometimes implemented in schools to avoid

this problem, but it is not always successful.

Sense that school is useless and unrelated to life: The most popular reason children

come to school every day is to see their friends. Subject matter does not interest them

because it does not relate to their lives. Knowledge is gained for grades, averages or

high school and college recommendations. This is clearly not the purpose of education.

The curriculum suggested in this paper creates a relevant learning environment, where

children are equal and valued members of a community, and are encouraged to express

their equality in ways that best display their intelligences.

Quickly forgotten knowledge: When children are studying for a grade on a test, the

chances that the knowledge will remain with him are low. Gardner’s claims that

modern education no longer requires stuffing children with information holds true for

Judaic studies as well. How much of our elementary, high school, or (those who have)

Jewish university education do we retain? A MI curriculum introduces knowledge in

ways that are constantly tested and applied and in relevant surroundings. The rest of the

above quote from Mishlei, “gam ki yazkin, lo yasur mimenu” and when the child grows

older, he will not sway from it, remains true to us. Judaic studies teachers must focus on

applying knowledge, so that as children do get older, they will a) remember what

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they’ve been taught b) retain knowledge that is expected of him which is necessary for

an Jewish observant life.

Importance of character development in Jewish education: When children argue

with teachers that they don’t want to pick up a pencil from the floor because ‘it’s not

mine’ or clean up a mess that they didn’t create, there is a clear lack of community and

environmental concern. Children need to be taught how to care, and how to best

express that responsibility. As our sages quote, “derech eretz kadma latorah” – being a

mentsch precedes Torah learning. The suggestions for character development in this

project promote community concern, which filters into school and peer interest. These

ideals should be taught at home, many argue, but often aren’t. Stressing their

importance by teaching them in school as well will only benefit students, families, and

society.

Violence: Lack of “Bein Adam Lachavero – Commandment of love between man and

his friend”: Although five of the Ten Commandments revolve around this basic

mitzvah, little is done to promote these relationships in a school setting. The rising

incidents of physical violence in US and Israeli schools are frightening. Violence stems

from a lack of interpersonal skills, as well as from absorption from violent media

coverage and entertainment. Unfortunately, many children witness this behavior at

home and mimic their parents in school.

MI schools heavily target the interpersonal skills needed to communicate with both

friends and ‘enemies.’ Strong emphasis is placed on communication, problem solving,

relevant moral student dilemmas, and other real life issues kids face in the school day.

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Working with guided facilitators require children to participate in groups to create a

community project. Group work imitates real life situations, where adults interact with

people considered friend and less. Frontal lectures, with rows of students facing teachers

lead to many problems where students are quick to blame one another for the constant

disruptions. Students often don’t know that there are other forms of solving problems.

When breaking up fights in 3rd and 4th grade classes, I’ve asked the students, “When I get

mad at you, do I hit you?” They look at me puzzled, like ‘what a silly thing to say!’

Sometimes the connection hits that perhaps they shouldn’t be solving their problems that

way either. The Talmud brings us many cases of opponents who vehemently disagree

but don’t beat each other in the process. Children should be imbued with these forms of

interpersonal skills, and not physical violence.

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IINNTTEERRVVIIEEWW WWIITTHH PPRRIINNCCIIPPAALL OOFF AA MMII JJEEWWIISSHH DDAAYY SSCCHHOOOOLL HHIILLLLEELL DDAAYY SSCCHHOOOOLL,, BBOOCCAA RRAATTOONN,, FFLL

JJAANNUUAARRYY 1111,, 22000000

Through my research of MI, I discovered that the Hillel Day School in Boca Raton, FL considers itself a MI school. Intrigued, I contacted the principal, Rabbi Tzvi Kilstein, and arranged a phone interview. Rabbi Kilstein mentioned many of the positive and negative aspects I describe in using a MI curriculum. Overall, he opts for MI. This is a summary of our conversation. 1. How does your curriculum work? Do you have an interdisciplinary

curriculum? If so, how many subjects are covered? At first, the introduction of MI curriculum was overwhelming to the teachers. MI

theory and lesson plans had to be introduced. Certainly an interdisciplinary curriculum

is the goal. Building to that point must be done in stages. First a weekly MI lesson

plan is introduced in the classroom. Then it became bi-weekly. Soon, every day had

some sort of MI activity. Eventually, we hope to have an interdisciplinary curriculum,

although maybe not this year. Plus, parents want regular coverage of the Bible.

2. How much preparation is it for the teachers? Is it more difficult than

preparing for regular classes?

The preparation is more difficult and takes longer because it is new. Plus, MI lessons

often involve more preparation for teachers since different aspects of learning are

targeted. However, the teachers receive a lot of support in their preparation and

implementation. The junior high school teachers, grades 6-8, plus grade 4, are

involved. One group of general studies and one group of Judaic studies teachers were

trained. They met weekly, discussing how to include MI in their lessons, and how to

teach an interdisciplinary curriculum. They found the group sessions helpful in

preparing for their classes. They also found it a good opportunity to discuss ideas that

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work, as well as difficulties. For example, one teacher expressed his concern that he

“didn’t feel he could teach properly in a non-frontal setting92.” Please note that the

points of the sessions are not always to offer solutions, but to let voices be heard, and

often that is satisfying enough for the teacher.

As this is the first year of implementation of the curriculum in the school, the staff

knows that they will make mistakes and learn along the way. They are comfortable

with this, and feel that that the preparation is therefore “going okay.” Generally,

teachers are responding positively to the new curriculum. They find that both they and

the students are enjoying classes more, learning more from each other, and look

forward to continuing lessons.

3. How much ‘teacher training’ did the teachers go through? What was

involved in their teacher training, i.e. – who spoke, what about, etc?

Training began in the summer of 1999. Expert speakers on MI curriculum lectured

and displayed MI classes and theories. I brought in many secular studies curricula,

lesson plans, and ideas for teachers to see. Adaptation to Judaic studies curriculum

was encouraged. Teachers had opportunity to ask questions, work in groups, and

brainstorm on adaptation.

4. How are kids responding to new system? How do you know if they like it?

The kids are much more excited about their classes. There is a general attitudinal

change in the school among the students. Some crucial changes are the rise of self-

esteem, an increased level of participation, and a decrease in discipline problems.

92 This is a common fear of teachers newly introduced to MI teaching.

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5. How does assessment work? Are written exams still the most popular

form of assessment?

Assessment is still unfortunately very conventional. The pressure of state wide and

nation wide exams restrict teachers into assessing their students similarly. MI studies

have shown that MI learners succeed better on standardized tests, so we hope to veer

away from conventional exams in the future and allow the students to be assessed

through different skills.

6. What is the most unique aspect of the school’s MI adaptation?

The greatest difference about our new curriculum is the change in the students.

Students’ self-esteem has shot up. They have stated that they never knew that Student

X had this talent, and they are recognizing that not all students learn in the same way.

There is more respect among the kids for each other, and generally more enthusiasm

about learning. This change has been very satisfying to watch among the students.

7. Have you viewed many of the classes?

Yes, of course. That is the goal, to observe as many classes to chart changes and

required adjustments. We decided to implement MI first in grades four, six, seven and

eight, so that we would not bite off more than we could chew - Tafasta meruba lo

tafasta. Next year, we hope to include all of grades three, four and five.

8. What motivated you to start a MI school?

There was a gifted program in Hillel and I noticed that many creative activities

were being offered in the gifted program that were not available in the regular

school. Many students could have benefited from the creative teaching processes

in the gifted program, but acceptance was limited. This limited acceptance was a

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source of jealousy and unhealthy competition among students. High IQ scores

only determined acceptance. If a child missed the cutoff by even a point, he was

rejected, when many teachers knew that the child was well worthy of being

accepted. I attempted to put a stop to the gifted program by implementing MI in

the school curriculum. I hope this will convert the competition to healthier

channels, as well as provide all students with equal opportunity to display their

intelligences. The gifted program is now in its last year, and next year, all

students will be integrated in the MI curriculum.

9. What is your educational background? For how long have you been

principal?

I have been principal of the Hillel Day School for three years. I have a Ph.D. in

Education, Administration and Supervision, as well as Rabbinical Ordination. I come

from the NY area, and was principal of a Jewish Day School in Memphis, TN and in a

day school in Queens before joining Hillel.

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CCOONNCCLLUUSSIIOONNSS

In conclusion, I feel the benefits of Gardner’s Multiple Intelligence schools far

outweigh the hindrances. His theories boil down to two main ideas, integrating

practical knowledge into a school setting and helping a person become a mentsch.

His programs promote positive behavior and relevant learning experiences.

Although teachers bear the brunt of lots of preparation, to me, the benefits for

student and teacher in creating an environment such as this are far more

encouraging.

Judaism stresses value education in much of its literature, yet I have found that

many schools are caught up with ‘coverage’ and that character development is

overlooked. At the end of 15 years in a Jewish day school, more and more parents

and teachers should be asking, “what does my child know, remember, and

appreciate, of his Jewish education?” Too often, responses are not high, certainly

not high enough. What do we want our children to know, remember and

appreciate from his schooling? The goal of adapting a MI curriculum in a Jewish

school aims to increase retained knowledge, provide challenging and relevant

learning experiences to students, and empower them to become active members of

the community now and in the future.

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BBIIBBLLIIOOGGRRAAPPHHYY Abbott, John, Children Need Communities --- Communities Need Children, Educational Leadership, Volume 52, Number 8, May 1995, p. 1. (http://www.ascd.org/pubs/el/abbott.html.) Ben-Zvi, Semadar, Biblical Interactive Learning Centers, A Study of MI Theory in the Tanach classroom, ATID Fellow, 1998-99, http://www.atidfellows.org.il. Campbell, Linda and Campbell, Bruce, Multiple Intelligences and Student Achievement, Success Stories from Six Schools, Association for Supervision and Curriculum Development, Alexandria, VA, 1999. Campbell, Linda, Variations on a Theme, Educational Leadership, Vol. 55, No. 1, Sept, 1997. (http://www.ascd.org/pubs/el/sept97/cambell.html). Faculty, New City School, Celebrating Multiple Intelligences: Teaching for Success, Graphic Design, St. Louis, MI,¸ 1994. French, Valerie, "Rescuing Creusa: New Methodological Approaches to Women in Antiquity," (Helios, New Series 13 (2), 1986. Friedlander, M., The Bible, Sinai Publishing, Tel Aviv, Israel 1996. Galil, Gershon, editor, Olam HaTanach, (Hebrew) Exodus, approved by the Ministry of Education and Culture, Grapholite Publishers, Tel Aviv, Israel, 1993. Gardner, Howard, The Disciplined Mind, What All Students Should Understand, Simon and Schuster, New York, NY, 1999. Gardner, Howard, The Unschooled Mind, How Children Think and How Schools Should Teach, Harper Collins Publishers, Inc., New York, NY, 1991. Kohn, Eli, Lookstein Center, Lookjed Digest II:16, February 23, 2000 Lickona, Thomas, Educating for Character, How Our Schools Can Teach Respect and Responsibility, Bantam Books, NY, NY, 1991. Meisels, Samuel, Using Work Sampling in Authentic Assessments, Educational Leadership, ASCD, December, 1996, Vol. 54, No. 4, http://www.ascd.org/pubs/el/dec96/meisels.html. Naaman, Tammy, Siegel-Kellner, Miriam and Silman, Marion, A History of the Midwife, Gefen Publishing House, Jerusalem, Israel, 1991.

- 76 -

Scherer, Marge, “The Understanding Pathway, A Conversation with Howard Gardner,” Association for Supervision and Curriculum Development, Educational Leadership Magazine, November 1999. Scherman, Nosson Rabbi, and Zlotowitz, Meir Rabbi, The Stone Edition Artscroll Series, Exodus, Mesorah Publications, Brooklyn, New York, 1995. Sokniran, Elazar, Encyclopedia Mikrait (Biblical Encyclopedia, Hebrew), Volume I, Mossad Bialik Publications, Israel, 1965.

WWEEBBSSIITTEESS 1. http://pzweb.harvard.edu: Source of Harvard Project Zero’s website. Includes

publishing catalogs, resource information about other MI projects, and contacts. 2. http://www.ips.k12.in.us/mskey - The Key Learning Community, a MI School that

opened in 1987, implementing many of Gardner’s successful educational theories. 3. http://www.earlychildhood.com/Articles/index.cfm?FuseAction+Article&A=84,

discusses various educational trends in early childhood education, including traditional and nontraditional assessment.

4. http://www.zephyrpress.com/gardner/html, interview with Howard Gardner discussing relativity of MI theory in classrooms.

5. Http://www.acsd.org, variety of articles from the online Educational Leadership magazine.

6. http://www.wsu.edu:8000/~brians/science_fiction/handmaid.html#, Modern midwife information resource

7. http://www.indiana.edu/-ancmed/midwife.HTM. Ancient midwife information resource.

CCOONNTTAACCTTSS

1. Rabbi Tzvi Kilstein, Principal, Hillel Day School, Boca Raton, Florida, Rebtsvi@aol.com

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